The Last Kalki Autar (Messenger) that the Veda has foretold and who is waited on by Hindus is the Prophet Muhammed ibn Abdullah (saw) A recently published book in Hindi has raised a lot of hue and cry all over India. In the event of the author being Muslim, he would have been jailed AND a strict ban would have certainly been imposed on the printing and the publishing of the book. The author of this important research work “Kalki Autar” i.e. “Guide and Prophet of whole universe” comes of a Bengali race and holds an important portfolio at Ilahabad University. Pundit Vaid Parkash is a Brahman Hindu and a well known Sanskrit scholar and research workder. Pundit Vaid Parkash, after a great deal of toil and hard-work, presented the work to as many as eight great Pundits who are themselves very well known in the field of research in India, and are amongst the learned religious leaders. Their Pundits, after thorough study of the book, have acknowledged this to be true and authentic research work. Important religious books of India mention the guide and prophet by the specific name of “Kalki Autar” it denotes the great man Muhammed (saw) who was born in Makkah. Hence, all Hindus where-ever they may be, should wait no longer for any other ‘kalik autar’ but to embrace Islam and follow in the footsteps of the last Messenger of Allah (swt) who was sent in the world about fourteen hundred years ago with a mission from Him and after accomplishing it has long ago departed this world. As an argument to prove the authenticity of his research, Pundit Vaid Parkash quotes from the Veda, a sacred book among Hindus: 1. Veda mentions that ‘kalki autar’ will be the last Messenger/Prophet of Bhagwan (Allah) to guide the whole world. Afer quoting this reference the Pundit Parkash says that this comes true only in the case of Muhammed (saw). 2. According to a prophecy of Hinduism, ‘kalki autar’ will be born in an island and that is the Arab territory which is known as ‘jazeeratul Arab’. 3. In the ’sacred’ book of Hindus the father’s name of ‘kalki autar’ is mentioned as ‘Vishnu Bhagat’ and his mother’s name as ’somanib’. In sanskrit, ‘vishnu’ stands for Allah (swt) and the literal meaning of ‘bhagat’ is slave. ‘Vishnu Bhagat’ therefore, in the Arabic language will mean Allah’s slave (Abdullah). ‘Somanib’ in Sanskrit means peace and tranquilty which in arabic is denoted by the word ‘Amina’. Whereas the last Messenger Muhammed’s (saw) father and mother’s names were Abdullah and Amina respectively. 4. In the big books of Hindus, it is mentioned that ‘kalki autar’ will live on olive and dates and he will be true to his words and honest. In this regard Pundit Parkash writes, “This is true and established only in the case of Muhammed (saw)”. 5. Veda mentions that ‘kalki autar’ will be born in the respected and noble dynasty of his land. And this is also true as regards Muhammed (saw) as he was born in the respected tribe of Quraish who enjoyed great respect and high place in Makkah. 6. ‘Kalki Autar’ will be taught in the cave by Bhagwan through his own messenger. And it is very true in this matter. Muhammed (saw) was the only one person in Makkah who has taught by Allah’s Messenger Gabriel in the cave of Hira. 7. It is written in the books which Hindus believe that Bhagwan will provide ‘Kalki autar’ with the fastest of a horse and with the help of which he will ride around the world and the seven skies/heavens. The riding on ‘Buraq’ and ‘Meraj’ by the Prophet Muhammed (saw) proves what? 8. It is also written in the Hindus’ books that ‘kalki autar’ will be strengthened and heavily helped by Bhagwan. And we know this fact that Muhammed (saw) was aided and reinforced by Allah (swt) through His angels in the battle of Badr. 9. Hindus’ books also mention that ‘kalki autar’ will be an expert in horse riding, arrow shooting, and swordsmanship. What Pundit Vaid Parkash comments in this regard is very important and worth attention and consideration. He writes that the age of horses, swords, and spears is long ago gone and now is the age of modern weapons like tanks, missiles, and guns, and therefore it will be unwise to wait for ‘kalki autar’ bearing sword and arrows or spears. In reality, the mention in our books of ‘kalki autar’ is clearly indicative of Muhammed (saw) who was given the heavenly book known as Al-Qur’an.

We are aware of the Financial crisis which is going on at the moment. Thereis no doubt that the reason for this down fall started from the subprimeMortgage, which is a system based on Riba. We know the evidences from Qur’anand Sunnah for the prohibitation of ‘Riba. Islam has alternative to thiscrisis. Products like Murabaha, Ijara, or Musharaka are offered by IslamicFinance System which is gaining attention even by the westerners.

The ‘Kuffar are witnessing the greatness of Islamic Finance by writing thebelow mentioned articles. As muslims living in the west, this is a greatopportunity for ‘Dawaa. We should introduce people to the Islamic Financeand thus educate them about Islam.

Here are a few links which give more information about the topic.

(1) Islamic Finance - A Counter Balance to Rogue Economics?

Loretta Discusses how Islamic finance which is regulated by the Sharia Lawis providing one of the few counter balancing financial structures to RogueEconomics. By prohibiting the use of funds for investments and activitiesthat the Sharia prohibits, Islamic finance excludes many of the markets inwhich rogue entrepreneurs proliferate.

Suppose for a moment all those sub-prime mortgages defaulting in the USweren’t based on cheap credit and were instead tied to real assets. True,there probably wouldn’t have been as many mortgages taken out, but thenagain, banks wouldn’t have as many to write down either.

Christianity and Judaism have both historically opposed interest as sinfulat some point, though the conviction was seldom adhered to. Even Aristotlefelt that making money from money was ‘unnatural’ wealth creation, and St.Thomas Aquinas considered it ‘double charging’.

Before answering the Question, we need to understand the Evolution of Fiqh as Brother Omer Moozaffar suggested. It is not possible for me to write all the details on this topic in an email. However, I will provide few points to answer this. I appologize for the long email, however this cannot be answered without understanding the reasons for difference of opinions among the scholars.

Reasons why the scholars may have Different Opinions among themselves?

· [1] Daleel has reached one scholar and did not reach the other scholar.

· After the death of Prophet (saw), the Ansaar thought that they are the most qualified to establish the Khilafa, as they were the host. The community of Madeenah was divided into Muhaajar and Ansaar. The news came to Umar bin Khattab, and he rushed to Abu Bakr, and said we should tell them (‘Ansaar) that they are wrong. They met Aby Ubayda on their way. All three went together to Ansaar, and told them that this is not correct that Ansaar establish Khilafa. Prophet [SAW] said: “the Khilafa is with the Quraysh”. They knew that Abu Bakr is Sadeeque, and they agreed, though the desire of power is so strong they give up by listening to the Hadith. They asked Abu Bakr to appoint. He raised Omar’s hand. Omar said no way until you are alive, and he give bayaa on Abu Bakr’s favor, and then Aby Ubayda gave Baya. If there was a case when a Sahabi is not aware of a ruling, how come the Imam knows about every single ruling?

· Here is another example. Umar bin Khattab was traveling to Bilad-ush-shaam. He found that there is Ta’awun in the town where he is going. He though about going back to Madina. He consulted Sahaba. One Sahabi settled this issue. He said that if you are in those people when plaques struck you stay there. If you are outside, then you do not enter in that town. So this was a Hadith that a Sahabi knew but ‘Umar did not know. Here is the exact text of this narration:

· Narrated ‘Abdullah bin ‘Abbas: ‘Umar bin Al-Khattab departed for Sham and when he reached Sargh, the commanders of the (Muslim) army, Abu ‘Ubaida bin Al-Jarrah and his companions met him and told him that an epidemic had broken out in Sham. ‘Umar said, “Call for me the early emigrants.” So ‘Umar called them, consulted them and informed them that an epidemic had broken out in Sham. Those people differed in their opinions. Some of them said, “We have come out for a purpose and we do not think that it is proper to give it up,” while others said (to ‘Umar), “You have along with you. other people and the companions of Allah’s Apostle so do not advise that we take them to this epidemic.” ‘Umar said to them, “Leave me now.” Then he said, “Call the Ansar for me.” I called them and he consulted them and they followed the way of the emigrants and differed as they did. He then said to them, Leave me now,” and added, “Call for me the old people of Quraish who emigrated in the year of the Conquest of Mecca.” I called them and they gave a unanimous opinion saying, “We advise that you should return with the people and do not take them to that (place) of epidemic.” So ‘Umar made an announcement, “I will ride back to Medina in the morning, so you should do the same.” Abu ‘Ubaida bin Al-Jarrah said (to ‘Umar), “Are you running away from what Allah had ordained?” ‘Umar said, “Would that someone else had said such a thing, O Abu ‘Ubaida! Yes, we are running from what Allah had ordained to what Allah has ordained. Don’t you agree that if you had camels that went down a valley having two places, one green and the other dry, you would graze them on the green one only if Allah had ordained that, and you would graze them on the dry one only if Allah had ordained that?” At that time ‘Abdur-Rahman bin ‘Auf, who had been absent because of some job, came and said, “I have some knowledge about this. I have heard Allah’s Apostle saying, ‘If you hear about it (an outbreak of plague) in a land, do not go to it; but if plague breaks out in a country where you are staying, do not run away from it.’ ” ‘Umar thanked Allah and returned to Medina. [Bukhari, Volume 7, Book 71, Number 625]

· E.g. Abu Musa Al-Ashari once came to ‘Umar, and called him three times, and then he went away. ‘Umar was in a meeting with his Generals. Musa Al-Ashari said that he heard the Hadith from Prophet [SAW] that you knock three times. If no answer then you go back. Omar told him you better find a proof of this Hadith, otherwise I will cut your head. Al-Ashari was so scared and was looking for others who heard same Hadith, until he found two Ansaari who heard this. Musa Al-Shari was in the first row in Salatul Al Fajr. When Umar saw him, he knew he came with the proof! Here is text of this Hadith:

· Abu Sa’id Khudri reported: I went sitting in Medina in the company of the Ansar that Abu Musa came trembling with fear. We said to him: What is the matter? He said: ‘Umar (Allah be pleased with him) sent for me. I went to him and paid him salutation thrice at (his) door but he made no response to me and so I came back Thereupon he (’Umar) said: What stood in your way that you did not turn up? I said: I did come to you and paid you salutations at your door three times but I was not given any response, so I came back as the Messenger of Allah (may peace be upon him) has said: When any one of you seeks permission three times and he i. e not granted permission, he should come back. Umar said: Bring a witness to support that you say, otherwise I shall take you to task. Ubayy b. Ka’b said: None should stand with him (as a witness) but the youngest amongst the people. Abu Sa’id said: I am the youngest amongst the people, whereupon he said: Then you go with him (to support his contention). [Muslim, Book 025, Number 5354]

· Abu Bakar did not know about the rule of inheritance at his time, until a woman came and said a Judaa can be inherited.

· Yahya related to me from Malik from Ibn Shihab from Uthman ibn Ishaq ibn Kharasha that Qabisa ibn Dhu’ayb said, “A grandmother came to Abu Bakr as-Siddiq and asked him for her inheritance. Abu Bakr said to her, ‘You have nothing in the Book of Allah, and I do not know that you have anything in the sunna of the Messenger of Allah, may Allah bless him and grant him peace. Go away therefore, until I have questioned the people.’ (i.e.the Companions). He questioned the people, and al-Mughira ibn Shuba said, ‘I was present with the Messenger of Allah, may Allah bless him and grant him peace, when he gave the grandmother a sixth.’ Abu Bakr said, ‘Was there anybody else with you?’ Muhammad ibn Maslama al-Ansari stood up and said the like of what al-Mughira said. Abu Bakr as-Siddiq gave it to her. Then the other grandmother came to Umar ibn al-Khattab and asked him for her inheritance. He said to her, “You have nothing in the Book of Allah, and what has been decided is only for other than you, and I am not one to add to the fixed shares, other than that sixth. If there are two of you together, it is between you. If either of you is left alone with it, it is hers.” [Malik, Book 27, Number 27.8.4]

· Imam Shafee was in Bilad-ush-Shaam. His school was based on Bilad-ush-Shaam. He moved to Egypt. 2/3rd of Ash-Shafee’s school was changed just by him moving there. Now they have old school and the new school. Why Ash-Shafee changed his opinion? This was because Ash-Shafee found new Hadiths while traveling, and he changed his opinions on certain issues. You should follow the methodology of the Imam, not his personality. There is no one who will retain the knowledge except Prophet [SAW.]

· [2] The Hadith has reached the Aalim, but they think that one Hadith is stronger than the other.

· The Hadith had many narrators. It was difficult to know the Hadith at the time. Knowing each narrator was not easy.

· Shaikh Al-Albani [Muhaddis] has collected all the At-Tareeqs (chains) of the Hadith. His time is different, as he was able to do research.

· [3] The Aalim used a weak Hadith, weak interpretation/ analysis to derive the Hukkam.

· There were two camps for Fuqha and Muhaddis. This was because it was hard at the time to collect the Hadith. The Ullama wrote every Hadith including the weak Hadith. They did not have time to do the research, or they did not tell others that this is weak. They expected the later generations to do research on this. They did not put it there to believe in it.

· [4] The Aalim got the Hadith, but he may have forget it.

· ‘Umar and Ammar woke up and they were Junub. They did not have water to do Ghussal. Ammar knew about Tayamim He made Ijtehad himself, and he rolled over sand several times. However Ummar said this is not enough, as I cannot meet my God in this condition of Junub. Both went to the Prophet [SAW], and he said it is enough for you to do Tayammim with hands only. Time passed by after the Prophet [SAW], Ammar was teaching the people and he narrated this story. Omar forgot about this story, and asked Ammar how can you talk about something that never happened!

· [5] Daleel may have reached the Aalim but he may have misunderstood it.

· E.g. Quran said if you are a traveler and you do Intercourse … then you can use Tayammum to purify yourself. La’Massah in the text is used for intercourse. Some Ullama took it literally i.e. if you touch a woman for any reason, you may break your wudu. This is why we have three opinions on this issue.

· E.g. Another important story about Banni Quraida. Prophet [SAW] said do not pray Asr until you reach Quraidah. The army moved quickly to Quraidah, but not all of them reach by Asr. One group said, Prophet did not mean to skip Asr. He meant to have us move fast. The other group took it literally. Both groups have different understandings on same Hadith. When Prophet [SAW] was told about this he praised both groups. He did not ask any single to repeat the prayer. Whoever will do the right thing will have two rewards. If he is sincere and found himself wrong, he will get one reward.

· [6] The Aalim knows the Hadith, but he is not aware this Hadith has been abrogated.

· “Whether you hide what is in your breasts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is able to do all things”

· If you express or conceal anything in your heart, Allah knows it. When this happened the Sahaba went to Prophet and said if we think bad and don’t do it, this will be like we are agreeing with the Shaitaan. This Hukkum was abrogated by another Aya.

· E.g. do not visit the graveyard. This is because when you visit you will get upset, and may do something which is Haraam. There is another Sahih Hadith, which says I prohibited you for visiting the grave. However you may visit the Grave, for it reminds you of Death. The previous Hadith is abrogated.

· [7] Aalim received the Hadith. However he thinks that there is another Hadith that is stronger than this.

· He takes the one which is stronger. However both are Sahih and authentic. He may not have thought that both can go together.

· E.g. Ibn Abbas narrated the Hadith. Ibn Abbas always thought Riba is limited only on Riba An-Nasseeha (i.e. delaying the Riba). This is because the Hadith says “Riba is nothing but Riba An-Nasseeha”.

· Another Hadith Ubaid bin ibn Saddis says Riba is of two types, one which is you pay on excessive amount, the other is Ribba Al-Fadal You cannot exchange something of same type with different quantity. You may exchange different types. Ibn Abbas thought Riba is only Riba An-Nasseeha. Ibn Abbas thought Inna’ma is applicable to the people of this time only. However the Ullama after him said no both types are Ribba based on the evidence. In reality it is not contradicting. So both can be combined.

· E.g. In one Hadith per Bukhari if you touch your private parts your wudu breaks. Another Hadith in Muslim says your private parts are just piece of flesh, and should not break the wudu.

· One group took the first Hadith.

· The other group took the second opinion for their opinion

· Third group which I the middle ground, combined the two. They said it is reated to excitement. If you touch the private parts with excitement then it breaks the wudo otherwise it does not.

· The above mentioned Ikhtillaf is valid as it is based on the understanding of a legitimate Hadith. However Not every understanding is legitimate. We need to understand and practice the Hadith based on the understanding of Sahaba.

Should I follow a specific school of Fiqh (or ‘Madhaab)?

The Umma is divided into three groups:

· [1] Aalim or Mujtahid Who have full knowledge of Quran, Kutub as-Sunah, Usool al-Fiqh, Arabi, know about the waqia (aware of the environment)

· Two conditions to make the Fatwa:

· Hukum Al-Shari

· Tareeq al’Munaaf The life of the people

· Based on the authority of Sunnah, Aalim has the right to make new Ijtehad, and contradict with previous Aalim.

· [2] knowledge seekers

· They ask the Aalim for the Daleel.

· They have the right to investigate and pick/practice more than one Daleel, Madhab. This must be based on the Authority of Sunnah.

· You make limited Ijtehaad, pick the opinion based on the understanding of the Aalims.

· People asked Ibn ‘Umar on an issue, and he said I don’t know. People got upset. Ibn ‘Umar said “you are making my back the way to Jahanum”

· [3] Average Muslims

· Most of the people say, stick with one Madhab or Aalim. This never existed until 400years after the death of the Prophet [SAW].

· They state he does not have enough knowledge to investigate. However they should not restrict him to one person.

· Allah (swt) said ask the people of knowledge if you are not sure about something in the Deen. It is our responsibility to search an Aalim and seek the advice.

What if the opinion based on the Ikhtilaaf?

· Some people think that Ikhtilaaf is good. They quote following weak hadeeth as evidence.

o This is Munkar Hadith “My companions are like stars, whoever follows one is guided”

o Wherever the Ikhtilaaf exists it is mercy from Allah.

· Ibn Abbas used to put his hand between the legs in Rakooh. This was true in the beginning of Prophet’s Dawa. However it was abrogated later. Ibn Abbas did not know this and he learned about this later.

All four Imams are correct, and they did ‘Ijtehad based on the authority of Sunnah. Here are few Quotes from the Imams which proove that our goal should be to follow the authority of Sunnah. This was the criteria which all Imams used to make ‘Ijtehad.

Quotes

· Imam Abu Hanifa said: “If I had Quran it is above my head (used for respect), if I had Hadith it is above my head, but if I have an opinion from Tabiyyeen, I have the right to choose from them.”

· Imam Abu Hanifa said: “If the Hadith is authentic then it is my Madhab even if I don’t know.”

· Abbi Hanifa said, “It is Haraam for those who do not know my own daleel, to make Fatwa on my behalf because we are man kind. What we may say today, may be corrected tomorrow.”

· If my Fatwa contradicts with Ahadeeth of the Prophet [SAW], then strike my Fatwa in a war (meaning throw it away).

· Ibn Abbas used to give Fatwa. People asked him that Abu Bakr said so and so, and Omar said so and so. I just told them that the Prophet [SAW] said, and I see the bricks coming from the sky for you. (He )

· Imam Ash-Shaafi said “Everybody can take from him and leave except the honor of this grave (He pointed to the Prophet[SAW])”

· Ash-Shaffi said: “If the authentic Hadith exists then it is in my Madhab even if I don’t know”

· Imam Ahmad said “do not follow me blindly, do not follow Ash-Shaffi, Maliki, As-Saouri, Az-Zaayi. Take from where they take”

Since last night my young son has been unwell. When I got back from Work this evening I decided to take him to hospital despite my exhaustion.

There were many waiting; perhaps we will be delayed by more than an hour. I took my number and sat down in the waiting room. There were many faces, young and old, but all silent. Some brothers made use of the many booklets available in the waiting room.

Some of those waiting had their eyes closed, while others were looking around. Most were bored. Once in a while the long silence was broken by a nurse calling out a number. Happiness appears on the one whose turn it is, and he gets up quickly; then silence returns.

A young man grabbed my attention. He was reading a pocket-sized Qur`an continuously; not raising his head even once. At first I did not think much about him. However, after one hour of waiting my casual glances turned into a deep reflection about his lifestyle and how he utilizes his time. One hour of life wasted! Instead of making benefit of that hour, it was just a boring wait. Then the call for prayer was made. We went to prayer in the hospital’s Masjid. I tried to pray close to the man who was reading the Qur’an earlier in the waiting room.

After the prayer I walked with him. I informed him of how impressed I was of him and how he tries to benefit from his time. He told me that most of our time is wasted without any benefit. These are days that go from our lives without being conscious of them or regretting their waste. He said that he started carrying the pocket-sized Qur`an around when a friend encouraged him to make full use of his time. He told me that in the time other people waste he gets to read much more of the Qur`an than he gets to read either at home or in the masjid.. Moreover, besides the reward of reading the Qur`an, this habit saves him from boredom and stress.

He added that he has now been waiting for one and a half hours. Then he asked, when will you find one and a half hours to read the Qur`an? I reflected; How much time do we waste? How many moments of our lives pass by, and yet we do not account for how they passed by? Indeed, how many months pass by and we do not read the Qur`an? I came to respect my companion, and I discovered that I am to stand for account and that time is not in my hand; so what am I waiting for?

My thoughts were interrupted by the nurse calling out my number; I went to the doctor. But I want to achieve something now. After I left the hospital I quickly went to the bookshop and bought a pocket-sized Qur`an. I decided to be mindful of how I spend the time.

The analogy of the knowledge and concepts that a Da’wa carrier possesses is of light, if it is unfocussed the effect will be minimal and the radiance would be dull, whereas if the da’wa carrier uses the knowledge and concepts that he possesses and focuses it for the sake of the Da’wa then he would be able to produce specific results in the path of reviving this Deen. The light would be focused like when focused by a magnifying glass which produces powerful effect of burning. Hence the Da’wa carrier would become the one who burns the falsehood and lights the path to righteousness.

If this is clear to all of us it wouldn’t produce the feeling that we need to understand every concept to the level of total crystallisation and clarity before we can give the Da’wa for this would be unrealistic. If all of us had this mentality do we think that the state would be established and that we would lead the world. This would be the erroneous mentality of the one who shies away from the Da’wa, the one whose vision is restricted to himself and not the vision to bring the world out of darkness into light.

We should take a lesson from our brothers in Uzbekistan who turned it into a bee-hive for the Da’wa in a short time, surely this was not achieved by the continual pondering and crystallisation of concepts. Rather it was achieved by the application of the concepts that they possessed in the Da’wa that made that constructed the hive and produced the honey. We should realise that we have more literature translated over here than our brothers their so we have more access to the culture yet we see the the Da’wa progressing in that region at an astonishing rate.

Indeed to apply what you know and have the motivation to carry the call and spread the guidance was the mentality of the Sahabah. For they did not wait until they had total clarity in every thought before they carried the call. The example of Abu Dhar al Ghafari who proclaimed the two shahada’s after embracing them should be sufficient for us. It is natural for the one who believed in a concept related to life and especially those which are the basis for life to carry and struggle to see them implemented.

In our current position we have more knowledge than Abu Dhar had at that stage, because he only had knowledge of the two shahada’s, we also have more knowledge than that of Umar bin al-Khattab just after embracing Islam, yet he was urged by the power of the creed to knock on the door of Abu Jahl and tell him that he had become a Muslim.

How could we be content with having the light of Islam and it remaining in our minds or revolving around ourselves whilst the dark and ugly situation surrounds us, this should urge us to deliver the message, for this is what Islam entails.

Ahmad has narrated about Adas Ibn Umayra, who said ;

‘I heard the Prophet (SAW) say : Allah will not torture the public because of the bad deeds of a particular people till the public see the Munker amongst themselves and they are able to deny it but they don’t deny it. If they do this, then Allah (SWT) will torture the particular people who have been doing wrong and the public as well’.

We must question, do we study the thoughts and rules of the Islam with a view to deliver them and then actually deliver them or have we become one who studies the thoughts for himself but not to destroy the dilapidated doctrines, corrupt concepts and rectify the degenerate behaviours. Studying the thoughts only for ourselves will not remove the sin from our neck, for the obligation is resume the Islamic way of life and the sin will not be lifted unless we do our utmost to achieve this. However it doesn’t mean that we limit our activities to self-development although it is one of the activities that we would naturally pursue in itself it would not lead to the direct establishment of Islam. Even this self-development must be for a goal and this goal is the worship to Allah which translates into the carrying of his message.

May Allah save us from recklessness, laziness, indivualism, narrow thinking, negligence and all evil.

Allah (swt) says: “O You who believe anwer the call of Allah to that which brings you life”

Allah’s Messenger (SAW) said: “He whom death overtakes while he is engaged

in acquiring knowledge with a view to reviving Islam with the help of it, there will be one degree between him and the Prophets in Paradise.” [Al-Tirmidhi Hadith 249. Narrated by Al-Hasan al-Basri. Transmitted by Darimi]

Here are ten Statements from the Salaf On Love and Hate for Allah swt SakeThese are collected in al-Ghazzali’s ‘Ihya’ ‘Ulum ad-Din’ (2/195 onwards):

1 – ‘Umar bin al-Khattab said:

“If one of you is blessed with affection from his brother, he should hold onto that as tightly as possible, as it is quite rare for one to be blessed with this.”

2 – ‘Umar also said:

“Nobody is given anything besides his Islam better than a righteous friend.”

3 – ‘Ali bin Abi Talib said:

“Tend to your brothers, as they are your sustenance in this world and the next. Do you not hear the saying of the people of Hell: {“Now, we have neither intercessors nor close friends to help us!”} [ash-Shu’ara’; 100-1]?”

4 – ‘Abdullah bin ‘Umar said:

“By Allah, if I fasted all day without eating, prayed all night without sleeping, spent all of my wealth in the Path of Allah, died the day I died, but had no love in my heart for those who obey Allah, and no hatred in my heart for those who disobey Allah, none of this would benefit me in the least.”

5 – ‘Abdullah bin Mas’ud said:

“If a man were to stand for seventy years worshipping Allah between the Yemeni Corner and the Maqam of Ibrahim (at the Ka’bah), he would still be resurrected on the Day of Judgement with those whom he loved.”

6 – Ibn as-Sammak said, on his deathbed:

“O Allah! You Know that, even if I had disobeyed You, I loved those who obeyed You! So, make this for me a means of nearness to You!”

7 – Mujahid said:

“Those who love each other for Allah’s Sake, when they smile at each other, their sins fall from each other, just as the leaves fall from a tree before the winter.”

8 – al-Ghazzali said, commenting on the saying of the Prophet: “The strongest bond of faith is to love for Allah and to hate for Allah”:

“Because of this, it is a must that a person have those that he hates for Allah’s Sake, just as he has friends and brothers that he loves for Allah’s Sake.”

9 – Abu Hurayrah said:

“The slave will be brought between the Hands of Allah – the Exalted – on the Day of Resurrection, and Allah will Say to him: ‘Did you love one of my awliya’, so that I can join you with him?’“

10 – al-Hasan al-Basri said:

“Being harsh against a fasiq brings you closer to Allah – the Exalted.”

One of the Companions I feel the most affinity for is ‘Abdullah bin ‘Umar. Besides his position as the son of ‘Umar and one of the major jurists among the Companions, one cannot help when reading of him but to come away with the image of a man who is reserved, knowledgeable, serious, and avoided anything that would waste his time and not involve benefit to himself or others – and this was witnessed from his youth to his death. All in all, he is someone that we would all love to be.

Ibn Mas’ud said: “From the most disciplined youth of Quraysh in the face of the dunya was ‘Abdullah bin ‘Umar.”

Jabir bin ‘Abdillah said: “None of us experienced the dunya but that it affected him, except Ibn ‘Umar.”

Nafi’ said that Ibn ‘Umar presented himself to fight in Uhud when he was fourteen years old, and the Prophet (صلى الله عليه و سلم) refused to allow him. He then presented himself during the Battle of the Trench when he was fifteen, and he was allowed to fight.

2 – His Discipline as an Adult:

Ibn Shihab said that Ibn ‘Umar was about to curse one of his servants, and said: “O Allah, cu-” without completing the word, and he said: “I don’t like to say this word.”

3 – His Love of Imitating the Prophet in Everything:

Zayd bin Aslam said: “Ibn ‘Umar would dye his beard with saffron until his clothes were colored with it. He was asked about this, and said: “I saw the Messenger of Allah (صلى الله عليه و سلم) dye his hair with it.””

Hisham bin ‘Urwah said: “I saw Ibn ‘Umar’s hair reaching down to his earlobes,” and Anas reported that the Prophet’s hair also hung down to his earlobes.

‘A’ishah said: “I never saw anyone holding tighter to the original affair than Ibn ‘Umar.”

Malik said that someone informed him: “Ibn ‘Umar would imitate the Messenger of Allah (صلى الله عليه و سلم) and follow his traces and lifestyle and be very keen in this, to the point that we feared for his sanity because of his keenness in this.”

Nafi’ said: “Ibn ‘Umar used to follow the traces of the Messenger of Allah (صلى الله عليه و سلم) in every place he prayed. This was to the point that there was a tree that the Prophet would sit under, and Ibn ‘Umar would frequent this tree and water its trunk so that it wouldn’t weaken.”

Nafi’ said that Ibn ‘Umar told him that the Messenger of Allah (صلى الله عليه و سلم) told him: “If only we could leave this door (of the mosque) for the women.” So, Ibn ‘Umar never used that door until the day he died.

Nafi’ said that Ibn ‘Umar was once on his way to Makkah, and stopped the animal he was riding and said to it: “Maybe my footsteps will fall where his footsteps did,” meaning the footsteps of the Prophet (صلى الله عليه و سلم).

Tawus said: “I never saw anyone praying like Ibn ‘Umar who was stricter than him in facing the Qiblah with his face, hands, and feet.”

4 – His Friendliness With People:

Ibn ‘Umar said: “Sometimes, I go out for no reason or need except to greet people and have them greet me.”

Abi ‘Amr an-Nadabi said: “I went out with Ibn ‘Umar once, and he didn’t leave a single young or old person except that he greeted them.”

5 – His Care to Look and Smell Good:

‘Abdullah bin Waqid said: “I saw Ibn ‘Umar praying. If you saw him, you’d see him shivering about, and I saw him putting some musk in cream and rubbing it on himself.”

6 – His Humility:

Nafi’ said: “Ibn ‘Umar and Ibn ‘Abbas would sit with the people when the pilgrims arrived, and I would sit with one of them one day, and the other the next. Ibn ‘Abbas would answer every question he was asked, and Ibn ‘Umar would refuse to answer most of the questions he was asked.”

7 – His Lack of Eating:

Ibn al-Jawzi said that he would sometimes go an entire month without even tasting meat.

When ‘Abdullah bin ‘Adiyy (a servant of Ibn ‘Umar’s) came from Iraq, he greeted him and said: “I brought you a gift.” Ibn ‘Umar said: “What is it?” He replied: “Jawarish.” Ibn ‘Umar asked: “What is jawarish?” He replied: “It helps you digest your food.” So, Ibn ‘Umar said to him: “I haven’t filled my stomach in forty years. So, what will I use it for?”

8 – His Generosity:

Maymun bin Mahran said: “Ibn ‘Umar was given 22,000 dirhams in a gathering. He did not get up from that gathering until he had given it all away.”

Maymun bin Mahran said that Ibn ‘Umar’s wife would complain about him, saying: “What can I do? I never cook any food for him without him inviting others to eat it. So, I sent some food to the group of poor people who would sit in the road on his way from the mosque and fed them with it,” and she had told them not to sit in this road that Ibn ‘Umar took anymore and to not respond to his invitations. When Ibn ‘Umar finally got home, he said: “You don’t want me to eat supper tonight,” and he refused to eat that night.

Nafi’ said: “Ibn ‘Umar did not die before freeing at least a thousand slaves.”

Abu Bakr bin Hafs said: “Ibn ‘Umar would never eat food except in the company of an orphan.”

9 – His Defiance in the Face of a Tyrant:

Ayyub said: “I asked Nafi’ how Ibn ‘Umar died, and he said: “He was injured between two of his fingers by a supporting beam in the middle of the crowd during the stone-throwing of the Hajj, and this made him sick. So, al-Hajjaj came to visit him, and Ibn ‘Umar closed his eyes. al-Hajjaj spoke to him, and he would not reply.””